58. Comus: see note, l. 46. The Greek word κῶμος denoted a revel or merry-making; afterwards it came to mean the personification of riotous mirth, the god of Revel. Hence also the word comedy. In classical mythology the individuality of Comus is not well defined: this enabled Milton more readily to endow him with entirely new characteristics.
59. frolic: an instance of the original use of the word as an adjective; comp. L’Alleg. 18, “frolic wind”; Tennyson’s Ulysses, “a frolic welcome.” It is now chiefly used as a noun or a verb, and a new adjective, frolicsome, has taken its place; from this, again, comes the noun frolicsomeness. Frolic is from the Dutch, and cognate with German fröhlich, so that lic in ‘frolic’ corresponds to ly in such words as cleanly, godly, etc. of: this use of the preposition may be compared with the Latin genitive in such phrases as æger animi = sick of soul; of = ‘because of’ or ‘in respect of.’
60. Roving the Celtic and Iberian fields, i.e. roving through Gaul and Spain. ‘Rove’ here governs an accusative: comp. Lyc. 173, “walked the waves”; Par. Lost, i. 521, “roamed the utmost Isles.”
61. betakes him. The pronoun has here a reflective force: in Elizabethan English, and still more often in Early English, this use of the simple pronouns is common (see Abbott, § 223). Compare l. 163. ominous; literally = full of omens or portents: comp. ‘monstrous’ = full of monsters (Lyc. 158); also l. 79. ‘Ominous’ has now acquired the sense of ‘ill-omened’; compare the acquired sense of ‘hapless,’ ‘unfortunate,’ etc.
65. orient, bright. The Lat. oriens = rising; hence (from being applied to the sun) = eastern (l. 30); and hence generally ‘bright’ or ‘shining’: comp. Par. Lost, i. 546, “With orient colours waving.”
66. drouth of Phoebus, i.e. thirst caused by the heat of the sun. Phoebus is Apollo, the Sun-god. Compare l. 928, where ‘drouth’ = want of rain; the more usual spelling is drought. which: see note, l. 2. ‘Which’ is here object of ‘taste,’ and refers to ‘liquor.’
67. fond, foolish (its primary sense). Fonned was the participle of an old verb fonnen, to be foolish. The word is now used to express great liking or affection: the idea of folly being almost entirely lost. Chaucer has fonne, a fool: comp. Il Pens. 6, “fancies fond”; Lyc. 56, “I fondly dream”; Sams. Agon. 1682, “So fond are mortal men.”
68. Soon as, etc., i.e. as soon as the magical draught produces its effect. In line 66 as is temporal. potion. Radically, potion = a drink, but it is generally used in the sense of a medicated or poisonous draught. Poison is the same word through the French.
69. Express resemblance of the gods. Comp. Shakespeare: “What a piece of work is man! ... in action how like an angel, in apprehension, how like a god!” See also Par. Lost, iii. 44, “human face divine.”
71. ounce. This is the Felis uncia, allied to the panther and the cheetah. Some connect it with the Persian yúz, panther.
72. All other parts, etc. In the Odyssey (see note on l. 52) the bodies of those transformed by Circe were entirely changed; here only the head. As one editor observes, this suited the convenience of the performers who were to appear on the stage in masks (see Stage direction, l. 92-3). Grammatically, line 72 is an example of the absolute construction, common in Latin. The noun (‘parts’) is neither the subject nor the object of a verb, but is used along with some attributive adjunct—generally a participle (‘remaining’)—to serve the purpose of an adverb or adverbial clause. The noun (or pronoun) is usually said to be the nominative absolute; but, in the case of pronouns, Milton uses the nominative and the objective indifferently. In Old English the dative was used.
73. perfect, complete (Lat. perfectus, done thoroughly).
74. Not once perceive, etc. This was not the case with the followers of Ulysses: see note, l. 52.
76. friends and native home forgot. Circe’s cup has here the effect ascribed to the lotus in Odyssey ix. “Now whosoever of them did eat the honey-sweet fruit of the lotus had no more wish to bring tidings nor to come back, but there he chose to abide with the lotus-eating men, ever feeding on the lotus and forgetful of his homeward way.” In Tennyson’s Lotos-Eaters there is no forgetfulness of friends and home: “Sweet it was to dream of Fatherland, Of child, and wife and slave.” Masson also refers to Plato’s ethical application of the story (Rep. viii.); “Plato speaks of the moral lotophagus, or youth steeped in sensuality, as accounting his very viciousness a developed manhood, and the so-called virtues but signs of rusticity.” Compare also Spenser, F. Q. ii. 12. 86, “One above the rest in speciall, That had an hog been late, ... did him miscall, That had from hoggish form him brought to natural.”
77. sensual sty: see note on l. 52. To those who, “with low-thoughted care,” are “unmindful of the crown that Virtue gives,” the world becomes little better than a sensual sty. This line is adverbial to forget.
78. favoured: compare Lat. gratus = favoured (adj.).
79. adventurous, full of risks. The current sense of ‘adventurous,’ applied only to persons, is “enterprising.” See l. 61, 609. glade: strictly, an open space in a wood, and hence applied (as here) to the wood itself. It is cognate with glow and glitter, and its fundamental sense is ‘a passage for light’ (Skeat).
80. glancing star, a shooting star. Comp. Par. Lost, iv. 556:
The rhythm of the line and the prevalence of sibilants suit the sense.
81. convoy: comp. Par. Lost, vi. 752, “convoyed By four cherubic shapes.” It is another form of convey (Lat. con = together, via = a way).
83. sky-robes: the “ambrosial weeds” of line 16. Iris’ woof, material dyed in rainbow colours. The goddess Iris was a personification of the rainbow: comp. l. 992 and Par. Lost, xi. 244, “Iris had dipped the woof.” Etymologically, woof is connected with web and weave: it is short for on-wef = on-web, i.e. the cross threads laid on the warp of a loom.
86. That to the service, etc. The part of the Spirit was acted by Lawes, first in “sky-robes,” then in shepherd dress. In the dedication of Comus by Lawes to Lord Brackley (anonymous edition of 1637), he alludes to the favours that had been shown him by the Bridgewater family. In the above lines Milton compliments Lawes and enables Lawes to compliment the Earl (see Introduction).
86. smooth-dittied: sweetly-worded. ‘Ditty’ (Lat. dictatum) strictly denotes the words of a song as distinct from the musical accompaniment; it is now applied to any little piece intended to be sung: comp. Lyc. 32. For a similar panegyric on Lawes’ musical genius compare Son. xiii. The musical alliteration in lines 86-88 should be noted.
87. knows to still, etc.: comp. Lyc. 10, “he knew Himself to sing.”
88. nor of less faith, etc.; i.e. he is not less faithful than he is skilful in music; and from the nature of his occupation he is most likely to be at hand should any emergency arise.
92. viewless, invisible: comp. The Passion, 50, “viewless wing”; Par. Lost, iii. 518. Masson calls this a peculiarly Shakespearian word: see M. for M. iii. 1. 124, “To be imprisoned in the viewless winds.” The word is obsolete, but poets use great liberty in the formation of adjectives in -less: comp. Shelley’s Sensitive Plant, ‘windless clouds.’ See note, l. 574. charming-rod: see note, l. 52: also l. 653. rout, a disorderly crowd. The word is also used in the sense of ‘defeat,’ and is cognate with route, rote, and rut. All come from Lat. ruptus, broken: a ‘rout’ is the breaking up of a crowd, or a crowd broken up; a ‘route’ is a way broken through a forest; ‘rote’ is a beaten track; and a ‘rut’ is a track left by a wheel. See Lyc. 61, “by the rout that made the hideous roar.”
93. star ... fold, the evening star, Hesperus, an appellation of the planet Venus: comp. Lyc. 30. As the morning star (called by Shakespeare the ‘unfolding star’), it is called Phosphorus or Lucifer, the light-bringer. Hence Tennyson’s allusion:
Lines 93-144 are in rhymed couplets, and consist for the most part of eight syllables each. The prevailing accentuation is iambic.
94. top of heaven, etc., i.e. is far above the horizon. So in Lyc. 31, it is said to slope “toward heaven’s descent,” i.e. to sink towards the horizon. Comp. Virgil, Aen. ii. 250, “Round rolls the sky, and on comes Night from the ocean.”
95. gilded car: Apollo, as the god of the Sun, rode in a golden chariot. Comp. Chaucer, Test. of Creseide, 208, “Phoebus’ golden cart”; and “Phoebus’ wain,” line 190.
96. his glowing axle doth allay. In the Hymn of the Nativity Milton alludes to the “burning axle-tree” of the sun: comp. Aen. iv. 482, “Atlas Axem umero torquet.” There is here an allusion to the opinion of the ancients that the setting of the sun in the Atlantic Ocean was accompanied with a noise, as of the sea hissing (Todd). ‘Allay’ would thus denote ‘quench’ or ‘cool.’ His, in this line, = its. Its occurs only three times in Milton’s poems, Od. Nat. 106; Par. Lost, i. 254; Par. Lost, iv. 813: the word is found also in Lawes’ dedication of Comus. The word does not occur in English at all until the end of the sixteenth century, the possessive case of the neuter pronoun it and of the masculine he being his. This gave rise to confusion when the old gender system decayed, and the form its gradually came into use, until, by the end of the seventeenth century, it was in general use. Milton, however, scarcely recognised it, its place in his involved syntax being taken by the relative pronouns and other connectives, or by his, her, thereof, etc.
97. steep Atlantic stream. To the ancients the Ocean was the great stream that encompassed the earth: Iliad, xiv., “the deep-flowing Okeanos (βαθύρροος).” With this use of ‘steep’ compare the phrase ‘the high seas.’
98. slope sun, sun sunk beneath the horizon, so that the only rays visible shoot up into the sky. Slope = sloped; also used by Milton as an adverb = aslope (Par. Lost, iv. 591), and as a verb (Lyc. 31).
99. dusky. Milton first wrote ‘northern.’
100. Pacing toward the other goal, etc. Comp. Psalm xix. 5: “The sun as a bridegroom cometh out of his chamber, and rejoiceth as a strong man to run a race.”
102. The spirit of lines 102-144 may be contrasted with that of L’Allegro, 25-40. Both pieces are calls upon Mirth and Pleasure, and both are therefore suitably expressed in the same tripping measure and with many similarities of language. But the pleasures of L’Allegro begin with the sun-rise and yet are “unreproved”; those of Comus and his crew begin with the darkness and are “unreproved” only if “these dun shades will ne’er report” them. The “light fantastic toe” of the one is not the “tipsy dance” of the other; and the laughter and liberty that betoken the absence of “wrinkled Care” have nothing in common with the “midnight shout and revelry” that can be enjoyed only when Rigour, Advice, strict Age, and sour Severity have “gone to bed.” The “quips and cranks” of L’Allegro have given way to the magic rites of Comus, and the wreathed smiles and dimples that adorn the face of innocent Mirth are ill replaced by the wine-dropping “rosy twine” of revelry.
104. jollity: has here its modern sense of boisterous mirth. In Milton occasionally the adjective ‘jolly’ (Fr. joli, pretty) has its primary sense of pleasing or festive.
105. Braid your locks with rosy twine; ‘entwine your hair with wreaths of roses.’
106. dropping odours: comp. l. 862-3.
108. Advice ... scrupulous head. ‘Advice,’ now used chiefly to signify counsel given by another, was formerly used also of self-counsel or deliberation. See Chaucer, Prologue, 786, “granted him without more advice”; and comp. Shakespeare, M. of V. iv. 2. 6, “Bassanio upon more advice, Hath sent you here this ring”; also Par. Lost, ii. 376, “Advise, if this be worth Attempting,” where ‘advise’ = consider. See also l. 755, note. Scrupulous = full of scruples, conscientious.
110. saws, sayings, maxims. Saw, say, and saga (a Norwegian legend) are cognate.
111. of purer fire, i.e. having a higher or diviner nature. (Or, as there is really no question of degree, we may render the phrase as = divine.) Compare the Platonic doctrine that each element had living creatures belonging to it, those of fire being the gods; similarly the Stoics held that whatever consisted of pure fire was divine, e.g. the stars: hence the additional significance of line 112.
112. the starry quire: an allusion to the music of the spheres; see lines 3, 1021. Pythagoras supposed that the planets emitted sounds proportional to their distances from the earth and formed a celestial concert too melodious to affect the “gross unpurgèd ear” of mankind: comp. l. 458 and Arc. 63-73. Shakespeare (M. of V. v. 1. 61) alludes to the music of the spheres:
Quire is a form of choir (Lat. chorus, a band of singers); in Greek tragedy the chorus was supposed to represent the sentiments of the audience. Quire (of paper) is a totally different word, probably derived from Lat. quatuor, four.
113. nightly watchful spheres. Milton elsewhere alludes to the stars keeping watch: “And all the spangled host keep watch in order bright,” Hymn Nat. 21. ‘Nightly,’ used as an adjective in the sense of ‘nocturnal’: comp. Il Pens. 84, “To bless the doors from nightly harm”; Arc. 48, “nightly ill”; and Wordsworth’s line: “The nightly hunter lifting up his eyes.” Its ordinary sense is “night by night.”
114. Lead in swift round. Comp. Arc. 71: “And the low world in measured motion draw, After the heavenly tune.”
115. sounds, straits: A.S. sund, a strait of the sea, so called because it could be swum across. See Skeat, Etym. Dict. s.v.
116. to the moon, i.e. as affected by the moon. For similar uses of ‘to,’ comp. Lyc. 33, “tempered to the oaten flute”; Lyc. 44, “fanning their joyous leaves to thy soft lays.” morrice. The waters quiver in the moonlight as if dancing. The morrice = a morris or Moorish dance, brought into Spain by the Moors, and thence introduced into England by John of Gaunt. We read also of a “morris-pike”—a weapon used by the Moors in Spain.
117. shelves, flat ledges of rock.
118. pert, lively. Here used in its radical sense (being a form of perk, smart): its modern sense is ‘forward’ or ‘impertinent.’ Skeat points out that perk and pert were both used as verbs; e.g. “perked up in a glistering grief,” Henry VIII. ii. 3. 21: “how it (a child) speaks, and looks, and perts up the head,” Beaumont and Fletcher’s Knight of the Burning Pestle, i. 1. A similar change of k into t is seen in E. mate from M.E. make. dapper, quick (Du. dapper, Ger. tapfer, brave, quick). It is usual in the sense of ‘neat.’
119. dimple. Dimple is a diminutive of dip, and cognate with dingle and dapple.
120. daisies trim: comp. L’Alleg. 75, “Meadows trim, with daisies pied”; Il Pens. 50, “trim gardens.”
121. wakes, night-watches (A.S. niht-wacu, a night wake). The adjective wakeful (A.S. wacol) is the exact cognate of the Latin vigil. The word was applied to the vigil kept at the dedication of a church, then to the feast connected therewith, and finally to an evening merry-making. prove, test, judge of (Lat. probare). This is its sense in older writers and in the much-misunderstood phrase—“the exception proves the rule,” which means that the exception is a test of the rule.
124. Venus now wakes, etc. Spenser, Brit. Ida, ii. 3, has “Night is Love’s holyday.” In this line wakens is used transitively, its object being ‘Love.’
125. rights. Here used, as sometimes by Spenser, where modern usage requires rites (Lat. ritus, a custom): see l. 535.
126. daylight ... sin. Daylight makes sin by revealing it. Contrast the sentiment of Comus with that of Milton in Par. Lost, i. 500, “When night Darkens the streets, then wander forth the sons Of Belial.”
127. dun shades: evidently suggested by Fairfax’s Tasso, ix. 62, “The horrid darkness, and the shadows dun.” ‘Dun’ is A.S. dunn, dark.
129. Cotytto, the goddess of Licentiousness: here called ‘dark-veiled’ because her midnight orgies were veiled in darkness. She was a Thracian divinity, and her worshippers were called Baptae (‘sprinkled’), because the ceremony of initiation involved the sprinkling of warm water.
131. called, invoked. dragon-womb Of Stygian darkness. The Styx (= ‘the abhorred’) was the chief river in the lower world. Milton here speaks of darkness as something positive, ejected from the womb of Night, Night being represented as a monster of the lower regions: comp. Par. Lost, i. 63. The pronoun ‘her’ shows that ‘womb’ is here used in its strict sense, but in Par. Lost, i. 673, “in his womb was hid metallic ore,” it has the more general sense of “interior”: comp. the use of Lat. uterus, Aen. ii. 258, vii. 499. dragon: Shakespeare refers to the dragons or ‘dragon car’ of night, Cym. ii. 2. 48, “Swift, swift, you dragons of the night”; Tro. and Cress. v. 8. 17, “The dragon wing of night o’erspreads the earth”; see also Il Pens. 59, “Cynthia checks her dragon yoke.”
132. spets, a form of spits (as spettle for spittle).
133. one blot, i.e. a universal blot: comp. Macbeth, ii. 2. 63. Milton first wrote, “And makes a blot of nature.”
134. Stay, here used causally = check. The radical sense of the word is ‘to support,’ as in the substantive stay and its plural stays. ebon, black as ebony. Ebony is so called because it is hard as a stone (Heb. eben, a stone); and the wood being of a dark colour, the name has become a synonym both for hardness and for blackness.
135. Hecat’, i.e. Hecatè (as in line 535): a mysterious Thracian divinity, afterwards regarded as the goddess of witchcraft: for these reasons a fit companion for Cotytto and a fit patroness of Comus. Jonson calls her “the mistress of witches.” She was supposed to send forth at night all kinds of demons and phantoms, and to wander about with the souls of the dead and amidst the howling of dogs.
136. utmost end, full completion. Compare L’Alleg. 109, “the corn That ten day-labourers could not end,” where ‘end’ = ‘complete.’
138. blabbing eastern scout, i.e. the tale-telling spy that comes from the East, viz. Morning.
139. nice; hard to please, fastidious: “a finely chosen epithet, expressing at once curious and squeamish” (Hurd). It is used by Comus in contempt: comp. ii. Henry IV. iv. 1, “Hence, therefore, thou nice crutch”; and see the index to the Globe Shakespeare. the Indian steep. In his Elegia Tertia Milton represents the sun as the “light-bringing king” whose home is on the shores of the Ganges (i.e. in the far East): comp. “the Indian mount,” Par. Lost, i. 781, and Tennyson’s In Memoriam, xxvi., “ere yet the morn Breaks hither over Indian seas.”
140. cabined loop-hole: an allusion to the first glimpse of dawn, i.e. the peep of day. Comp. “Out of her window close she blushing peeps,” said of the morning (P. Fletcher’s Eclogues), as if the first rays of the sun struggled through some small aperture. ‘Cabined,’ literally ‘belonging to a cabin,’ and therefore small.
141. tell-tale Sun. Compare Spenser, Brit. Ida, ii. 3,
Shakespeare refers to “the tell-tale day” (R. of L. 806). In Odyssey, viii., we read how Helios (the sun) kept watch and informed Vulcan of Venus’s love for Mars. descry, etc., i.e. make known our hidden rites. ‘Descry’ is here used in its primary sense = describe: both words are from Lat. describere, to write fully. In Milton and Shakespeare ‘descry’ also occurs in the sense of ‘to reconnoitre.’
142. solemnity, ceremony, rite. The word is from Lat. sollus, complete, and annus, a year; ‘solemn’ = solennis = sollennis. Hence the changes of meaning: (1) recurring at the end of a completed year; (2) usual; (3) religious, for sacred festivals recur at stated intervals; (4) that which is not to be lightly undertaken, i.e. serious or important.
143. knit hands, etc. Comp. Masque of Hymen:
144. light fantastic round: comp. L’Alleg. 34, “Come, and trip it, as you go, On the light fantastic toe.” A round is a dance or ‘measure’ in which the dancers join hands, ‘Fantastic’ = full of fancy, unrestrained. So Shakespeare uses it of that which has merely been imagined, and has not yet happened. It is now used in the sense of grotesque. Fancy is a form of fantasy (Greek phantasia).
At this point in the mask Comus and his rout dance a measure, after which he again speaks, but in a different strain. The change is marked by a return to blank verse: the previous lines are mostly in octosyllabic couplets.
145. different, i.e. different from the voluptuous footing of Comus and his crew.
146. footing: comp. Lyc. 103, “Camus, reverend sire, went footing slow.”
147. shrouds, coverts, places of hiding. The word etymologically denotes ‘something cut off,’ being allied to ‘shred’; hence a garment; and finally (as in Milton) any covering or means of covering. Many of Latimer’s sermons are described as having been “preached in The Shrouds,” a covered place near St. Paul’s Cathedral. The modern use of the word is restricted: comp. l. 316. brakes, bushes. Shakespeare has “hawthorn-brake,” M. N. D. iii. l. 3, and the word seems to be connected with bracken.
148. Some virgin sure, sc. ‘it is.’
150. charms ... wily trains; i.e. spells ... cunning allurements. Charm is the Lat. carmen, a song, also used in the sense of ‘magic verses’; wily = full of wile (etymologically the same as guile). Train here denotes an artifice or snare as in ‘venereal trains’ (Sams. Agon. 533): “Oh, train me not, sweet mermaid, with thy note” (Com. of Errors, iii. 2. 45). See Index, Globe Shakespeare. Some would take ‘wily trains’ as = trains of wiles.
151. ere long: ere has here the force of a preposition; in A.S. it was an adverb as well = soon, but now it is used only as a conjunction or a preposition.
153. Thus I hurl, etc. “Conceive that at this moment of the performance the actor who personates Comus flings into the air, or makes a gesture as if flinging into the air, some powder, which, by a stage-device, is kindled so as to produce a flash of blue light. In the original draft among the Cambridge MSS. the phrase is powdered spells; but Milton, by a judicious change, concealing the mechanism of the stage-trick, substituted dazzling” (Masson).
154. dazzling. This implies both brightness and illusion. spells. A spell is properly a magical form of words (A.S. spel, a saying): here it refers to the whole enchantment employed. spongy air: so called because it holds in suspension the magic powder.
155. Of power to cheat ... and (to) give, etc. These lines are attributive to ‘spells.’ The preposition ‘of’ is thus used to denote a characteristic; thus ‘of power’ = powerful; comp. l. 677. blear illusion; deception, that which deceives by blurring the vision. Shakespeare has ‘bleared thine eye’ = dimmed thy vision, deceived (Tam. Shrew, v. 1. 120). Comp. “This may stand for a pretty superficial argument, to blear our eyes, and lull us asleep in security” (Sir W. Raleigh). Blur is another form of blear.
156. presentments, appearances. This word is to be distinguished from presentiment. A presentiment is a “fore-feeling” (Lat. praesentire): while a presentment is something presented (Lat. praesens, being before). Shakespeare, Ham. iii. 4. 54, has ‘presentment’ in the sense of picture. quaint habits, unfamiliar dress. Quaint is from Lat. cognitus, so that its primary sense is ‘known’ or ‘remarkable.’ In French it became coint, which was treated as if from Lat. comptus, neat; hence the word is frequent in the sense of neat, exact, or delicate. Its modern sense is ‘unusual’ or ‘odd.’
158. suspicious flight: flight due to suspicion of danger.
160. I, under fair pretence, etc.: ‘Under the mask of friendly intentions and with the plausible language of wheedling courtesy, I insinuate myself into the unsuspecting mind and ensnare it.’
161. glozing, flattering, wheedling. Compare Par. Lost, ix. 549,
Gloze is from the old word glose, a gloss or explanation (Gr. glossa, the tongue): hence also glossary, glossology, etc. Trench, in his lecture on the Morality of Words, points out how often fair names are given to ugly things: it is in this way that a word which merely denoted an explanation has come to denote a false explanation, an endeavour to deceive. The word has no connection with gloss = brightness.
162. Baited, rendered attractive. Radically bait is the causative of bite; hence a trap is said to be baited. Comp. Sams. Ag. 1066, “The bait of honied words.”
163. wind me, etc. The verbs wind (i.e. coil) and hug suggest the cunning of the serpent. The easy-hearted man is the person whose heart or mind is easily overcome: ‘man’ is here used generically. Burton, in Anat. of Mel., says: “The devil, being a slender incomprehensible spirit, can easily insinuate and wind himself into human bodies.” Me is here used reflexively: see note, l. 61. This is not the ethic dative.
165. virtue, i.e. power or influence (Lat. virtus). This radical sense is still found in the phrase ‘by virtue of’ = by the power of. The adjective virtuous is now used only of moral excellence: in line 621 it has its older meaning.
166. The reading of the text is that of the editions of 1637 and 1645. In the edition of 1673 the reading was:
But in the errata there was a direction to omit the comma after may, and to change here into hear. In Masson’s text, accordingly, he reads: “And hearken, if I may her business hear.”
167. keeps up, etc., i.e. keeps occupied with his country affairs even up to a late hour. Gear: its original sense is ‘preparation’ (A.S. gearu, ready); hence ‘business’ or ‘property.’ Comp. Spenser, F. Q. vi. 3. 6, “That to Sir Calidore was easy gear,” i.e. an easy matter, fairly, softly. Fair and softly were two words which went together, signifying gently (Warton).
170. mine ear ... My best guide. Observe the juxtaposition of mine and my in these lines. Mine is frequent before a vowel, especially when the possessive adjective is not emphatic. In Shakespeare ‘mine’ is almost always found before “eye,” “ear,” etc., where no emphasis is intended (Abbott, § 237).
171. Methought, i.e. it seemed to me. In the verb ‘methinks’ me is the dative, and thinks is an impersonal verb (A.S. thincan, to appear), quite distinct from the causal verb ‘I think,’ which is from A.S. thencan, to make to appear.
173. jocund, merry. Comp. L’Allegro, 94, “the jocund rebecks sound.” gamesome, lively. This word, like many other adjectives in -some, is now less common than it was in Elizabethan English: many such adjectives are obsolete, e.g. laboursome, joysome, quietsome, etc. (see Trench’s English, Past and Present, v.).
174. unlettered hinds, ignorant rustics (A.S. hina, a domestic).
175. granges, granaries, barns (Lat. granum, grain). The word is now applied to a farm-house with its outhouses.
176. Pan, the god of everything connected with pastoral life: see Arc. 106, “Though Syrinx your Pan’s mistress were.”
177. thank the gods amiss. Amiss stands for M.E. on misse = in error. “Perhaps there is a touch of Puritan rigour in this. The gods should be thanked in solemn acts of devotion, and not by merry-making” (Keightley). See Introduction.
178. swilled insolence, etc., i.e. the drunken rudeness of those carousing at this late hour. Swill: to swill is to drink greedily, hence to drink like a pig. wassailers; from ‘wassail’ [A.S. waes hael; from wes, be thou, and hál, whole (modern English hale)], a form of salutation, used in drinking one’s health; and hence employed in the sense of ‘revelling’ or ‘carousing.’ The ‘wassail-bowl’ here referred to is the “spicy nutbrown ale” of L’Allegro, 100. In Scott’s Ivanhoe, the Friar drinks to the Black Knight with the words, “Waes hale, Sir Sluggish Knight,” the Knight replying “Drink hale, Holy Clerk.”
180. inform ... feet. Comp. Sams. Agon. 335: “hither hath informed your younger feet.” This use of ‘inform’ (= direct) is well illustrated in Spenser’s F. Q. vi. 6: “Which with sage counsel, when they went astray, He could enforme, and then reduce aright.”
184. spreading favour. Epithet transferred from cause to effect.
187. kind hospitable woods: an instance of the pathetic fallacy which attributes to inanimate objects the feelings of men: comp. ll. 194, 195. As in this line (after such) has the force of a relative pronoun.
188. grey-hooded Even. Comp. “sandals grey,” Lyc. 187; “civil-suited,” Il Pens. 122; both applied to morning.
189. a sad votarist, etc. A votarist is one who is bound by a vow (Lat. votum): the current form is votary, applied in a general sense to one devoted to an object, e.g. a votary of science. In the present case, the votarist is a palmer, i.e. a pilgrim who carried a palm-branch in token of his having been to Palestine. Such would naturally wear sober-coloured or homely garments: comp. Drayton, “a palmer poor in homely russet clad.” In Par. Reg. xiv. 426, Morning is a pilgrim clad in “amice grey.” On weed, see note, l. 16.
190. hindmost wheels: comp. l. 95: “If this fine image is optically realised, what we see is Evening succeeding Day as the figure of a venerable grey-hooded mendicant might slowly follow the wheels of some rich man’s chariot” (Masson).
192. labour ... thoughts, the burden of my thoughts.
193. engaged, committed: this use of the word may be compared with that in Hamlet, iii. 3. 69, “Art more engaged” (= bound or entangled). To engage is to bind by a gage or pledge.
195. stole, stolen. This use of the past form for the participle is frequent in Elizabethan English. Else, etc. The meaning is: ‘The envious darkness must have stolen my brothers, otherwise why should night hide the light of the stars?’ The clause ‘but for some felonious end’ is therefore to some extent tautological.
197. dark lantern. The stars by a far-fetched metaphor are said to be concealed, though not extinguished, just as the light of a dark lantern is shut off by a slide. Comp. More; “Vice is like a dark lanthorn, which turns its bright side only to him that bears it.”
198. everlasting oil. Comp. F. Q. i. 1. 57: